Paul uses the Old Testament significantly in his writing to the church in Rome. With writing to a partially Jewish population, it is important that he use Old Testament citations to display that he is not teaching a new doctrine altogether, but a completion of the message. After all, Christ Himself stated that He did not come to abolish or destroy the works of the Law and the Prophets, but rather to complete it.[1] It must therefore be deemed that Paul follows the same mission, a follower and disciple of Christ, as he admits in his letter to the Corinthians. [2] The Old Testament speaks greatly of the message he has to share to Rome.

MacArthur states that the key doctrines in Romans are: mankind’s sinfulness, justification by faith, sanctification, and reconciliation.[3] Within the concept of mankind’s sinfulness, we see references to Genesis, Exodus, Deuteronomy, 1 Kings, Psalms, Proverbs, Ecclesiastes, and Jeremiah. Justification is referenced in the OT in Leviticus, Isaiah, Jeremiah, and Habakkuk. Sanctification resides mainly in Psalms and Ezekiel. Lastly, reconciliation refers to Leviticus, Daniel, and Isaiah.[4] In all, however, Paul cites mainly from Psalms and Isaiah, for use of prophecy of Christ.[5] It would seem, therefore, that those two are his favorite to reference.

Reading through the book of Romans, it is obvious that Paul does not directly quote Scripture. For example, Romans 4:8 cites “[b]lessed are those whose sin the Lord will never count against them.”[6] Paul is referring to Psalms 32:2, which reads “[b]lessed are those whose sin the Lord does not count against them and in whose spirit is no deceit.”[7] While the reading may seem similar at first glance, two glaring differences exist. First, will never is much stronger than does not – taking an obvious stance in the emphasis. This suggests to the reader that Paul is quoting from memory, not direct quotation. Secondly, the reference of Lord in Romans versus Lord in Psalms is of great consequence with interpretation. Lord is merely a title of sorts, while Lord is a reference of name. Viewing the original Hebrew text will show that Lord is rather a reference to Jehovah or Adonai.[8] This leads theologians to believe that the Septuagint may have been referenced instead of the Tanakh.

Paul references to two main OT personalities at different times in his letter. First, in the argument of faith versus works, we have Abraham. Covered in Galatians, “Paul views Abraham as a central figure in his understanding of salvation history.”[9] Abraham is considered the father of the Jews and the spiritual father of the Christian Gentiles. He uses Abraham in the discussion of his justification based off faith, in relation to both circumcision and the Law.[10] [11]Another personality at his dispense is Adam. Christ is considered to be the second Adam, the life, and thus is appropriate to reference the first Adam, the death. Paul considers this in light of the original sin issue.[12] The discussion of the issue of original sin in Romans 5 marks the impact and significance of the Genesis account being considered true.

In all, Paul uses the Old Testament significantly in his proofs of the Law, sin, and freedom of it. In order to declare the reason for freedom of the Law, he must first provide the problems of the Law, and present it accurately. After all, as it goes to the beginning, Paul considers himself a disciple of Christ, Who spoke of being the completion, not the replacement, of the Law.